Garuda Purana

तमेवं संशयं छिन्धि यद्धि तच्छ्रोतुमर्हति । श्रीकृष्ण उवाच । त्रिभागभूते रजसि तथा द्वादशधापि च ॥ ३,४.

Resolve this doubt, for it is worthy to be heard; Sri Krishna said: When rajas is present in three parts, and also in twelve divisions—

रजसोपेक्षया सत्त्वं दशांशाधिकमेव च । प्रविष्टमस्तीति खग ज्ञातव्यं तच्छणु द्विज ॥ ३,४.

With the predominance of rajas, sattva enters, exceeding by ten parts; know this, O bird, listen, O twice-born.

तमसोपेक्षया सत्त्वं दशांशाधिकमेव वै । प्रविष्टमस्तीति खग वक्तव्यं नात्र संशयः ॥ ३,४.

With the predominance of tamas, sattva enters, exceeding by ten parts; this must be stated, O bird, there is no doubt here.

तमसोपेक्षया तत्र तम एकादशं स्मृतम् । एकांशस्तु रजो ज्ञेयमेवमाहुर्मनीषिणः । एवं च मिलितान्भागान्वक्ष्ये शृणु महामते ॥ ३,४.

With the predominance of tamas there, tamas is considered eleven parts; one part is known as rajas—thus the wise declare; now I will explain the combined portions, listen, O great-minded one.

महत्तत्त्वसमुत्पत्ता उपादानं खगेश्वर । त्रयोदशांशा विज्ञेया द्वादशाशं रजः स्मृतम् ॥ ३,४.

From the arising of the great principle, O lord of birds, the material cause is to be understood as thirteen parts; rajas is remembered as twelve parts.

एकांशस्तमसो ज्ञेयस्तत्र भागाञ्छृणु द्विजा । आदौ तु द्वादशांशेषु भागान्वक्ष्यामि तच्छृणु ॥ ३,४.

One part is known as tamas; now hear the divisions, O twice-born; at first, among the twelve parts, I will explain the portions, listen to this.

एकांशस्तमसो ज्ञेयस्तद्दशां शाधिकं रजः । तच्छतांशाधिकं सत्त्वमेवमाहुर्मनीषिणः ॥ ३,४.

One part is known as tamas, ten parts more of rajas, and a hundred parts more of sattva—thus the wise declare.

एकांशतमसि ह्येवं विभागाञ्छृणु सत्तम । एकांशस्तु रजो ज्ञेयस्तमो ह्येका दशाधिकम् ॥ ३,४.

In one part of tamas, hear the divisions, O best one; one part is known as rajas, tamas is eleven parts.

तमोभागास्तु विज्ञेयास्तद्दशांशाधिकः स्मृतः । सत्त्वभाग इति ज्ञेयो महत्तत्त्वे खगेश्वर ॥ ३,४.

The portions of tamas are to be understood as ten parts more; the portion of sattva is thus known in the great principle, O lord of birds.

सत्त्वांशो बहुलो यस्माच्छुद्धसत्त्वं चतुर्मुखः । उत्पत्तिर्महतश्चोक्ता एवं च विनतासुत ॥ ३,४.

Because the portion of sattva is abundant, the four-faced one is of pure sattva; the origin from the great principle is thus stated, O son of Vinata.

तज्ज्ञानान्मोक्षमाप्नोति नान्यथा तु कथञ्चन ॥ ३,४.

By knowing this, one attains liberation; otherwise, never, by any means.

श्रीगरुडमहापुराणम् ५ एतादृशे महत्तत्त्वे लक्ष्म्या सह हरिः स्वयम् । प्रविवेश महाभाग क्षोभयामास वै हरिः ॥ ३,५.

In such a great principle, Hari himself, together with Lakshmi, entered, O illustrious one, and Hari stirred it.

अहन्तत्त्वमभूत्तस्माज्ज्ञानद्रव्यक्रियात्मकम् । अहङ्कारसमुत्पत्तावेकांशस्तमसि स्मृतः ॥ ३,५.

From that arose the principle of ego, consisting of knowledge, substance, and action; the origin of ahamkara is remembered as one part of tamas.

तद्दशांशाधिकरजस्तद्दशांशाधिकं प्रभो । सत्त्वमित्युच्यते सद्भिर्ह्येतदात्मा त्वहं स्मृतम् ॥ ३,५.

Ten parts more of rajas, ten parts more of sattva, O lord; thus the virtuous call it the self, and I am remembered as its essence.

अहन्तत्त्वाभिमानी तु आदौ शेषो बभूवह । सहस्राब्दाच्च पश्चात्तौ जातौ खगहरौ द्विज ॥ ३,५.

The one who identifies with the principle of ego was at first Shesha; after a thousand years, O twice-born, Garuda and Hari were born.

अहन्तत्त्वे खग ह्येषु प्रविष्टो हरिरव्ययः । क्षोभयामास भगवाल्लङ्क्ष्म्या सह हरिः स्वयम् ॥ ३,५.

In the principle of ego, O bird, Hari, the imperishable, entered; Bhagavan Hari himself stirred it together with Lakshmi.

वैकारिकस्तामसश्च तैजसश्चेत्यहं त्रिधा । त्रिधा बभूव रुद्रोपि यतस्तेषां नियामकः ॥ ३,५.

The ego is threefold: vaikārika, tāmasa, and taijasa; Rudra also became threefold, for he is their regulator.

वैकारिकस्थितो रुद्रो वैकारिक इति स्मृतः । तामसे तु स्थितो रुद्रस्तामसो ह्यभिधीयते ॥ ३,५.

Rudra, abiding in the Vaikarika, is known as Vaikarika; when established in Tamasa, Rudra is called Tamasa.

तैजसे तु स्थितो रुद्रो लोके वै तैजसः स्मृतः । तैजसे तु ह्यहन्तत्त्वे लक्ष्म्या सह हरिः स्वयम् ॥ ३,५.

When Rudra resides in Taijasa, he is remembered in the world as Taijasa; and in Taijasa, within the principle of ego, Hari himself is present together with Lakshmi.

विशित्वा क्षोभयामास तदासौ दशधा त्वभूत् । श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च ॥ ३,५.

Having entered and agitated it, at that time he became tenfold: ear, eye, touch, taste, and also smell.

वाक्पाणिपादं पायुश्च उपस्थेति दश स्मृताः । वैकारिके ह्यहन्तत्त्वे प्रविश्य क्षोभयद्धरिः ॥ ३,५.

Speech, hands, feet, anus, and genitals—these ten are remembered; Hari, entering the Vaikarika principle of ego, stirred it.

महत्तत्त्वादिमा अदाविन्द्रियाणां च देवताः । एकादशविधा आसन्क्रमेण तु खगेश्वर ॥ ३,५.

From the principle of Mahat onward, the deities of the senses arose; they became elevenfold in succession, O lord of birds.

मनोभिमानि नी ह्यादौ वारुणी त्वभवत्तदा । अनन्तरं च सौपर्णी गौरोजापि तथैव च ॥ ३,५.

At first, the deity presiding over the mind was Varuni; then followed Sauparni, Gauraja, and likewise others.

शेषादनन्तरास्तासां दशवर्षादनंरम् । उत्पत्तिरिति विज्ञेयं क्रमेण तु खगेश्वर ॥ ३,५.

The remaining deities appeared in succession after them, each after ten years; thus, O lord of birds, their origin should be understood in order.

मनोभिमानिनावन्याविन्द्रकामौ प्रजज्ञतुः । तार्क्ष्य ह्यनन्तरौ ज्ञेयौ मुक्तौ संसार एव च ॥ ३,५.

The two presiding over the mind were Indra and Kama, who were born; know that Tarkshya and the next are liberated and also bound in samsara.

ततस्त्वगात्मा ह्यभवत्सोहं कारिक ईरितः । ततः पाण्यात्मकाश्चैव जज्ञिरे पक्षिसत्तम ॥ ३,५.

Then the deity of the skin arose, called Sohan Karika; after that, O best of birds, those of the hands were born.

शची रतिश्चानिरुद्धस्तथा स्वायंभुवो मनुः । बृहस्पतिस्तथा दक्ष एते पाण्यात्मकाः स्मृताः ॥ ३,५.

Shachi, Rati, Aniruddha, and Svayambhuva Manu, Brihaspati and Daksha—these are remembered as the deities of the hands.

दक्षस्यानन्तरं जज्ञे प्रवाहो नाम चाण्डज । स एवोक्तश्चातिंवाहो यापयत्यात्मचोदितः ॥ ३,५.

After Daksha, Pravaha named Chandaja was born; he is also called Atimvaha, who moves according to his own impulse.

हस्तादनन्तरं ज्ञेयो न तु शच्यादिवत्स्मृतः । ततोभवन्महाभाग चक्षुरिद्रियमात्मनः ॥ ३,५.

After the hands, the next is to be known—not remembered like Shachi and others; then, O illustrious one, the deities of the eyes were born.